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political Islamic movement Trans-nasional, such as: Wahabiyah or Salafiyah at SaudiArabia, Al-Ikhwan and Jamaah Islamiyah at EygptMesir, Al-Qaeda at
Afganistan, and Hizbut Tahrir at Yordania. Those movements as the embrio of political Islamic movement and those are spreaded out at Indonesia in general,
Yogyakarta and Surakarta especially.
3. Literature Review
3.1 The relationship of Middle East Ulemaswith Indonesia According to Azra in “The Transmission of Islamic Reformism to Indonesia:
Networks of Middle Eastern and Malay-Indonesian Ulama in the Seventeenth and Eighteenth Centuries. Disertasi 1992, New York: Columbia University, then
published to be book entitled Ulemas LinkJaringan Ulama 1994 dan 2004 said that, at the beginning relationship between Middle East and Nusantarabased on Chineese
resources and Arab. Azra said that the relationship has happend for a long time, mainly since the period of Sriwijaya 293 – 904 M., Chineesesources said that Sriwijaya
Kingdom as Budha science center that was very important in Nusantara 1994: 36-40. The coming of Arabianfrom Hadhramaut to Indonesia brought new ideologythat
had changed Islamic constellation in Indonesia. At the beginning, Ideologi that came through Asia Tenggara was mazhab Syafii that more tolerant, but then, there washarder
‘ism’ and untolerantthat was influenced by Muhammad bin Abdul Wahhab from Wahabi, it is now to be the ideologyof Saudi Arabia’government Shihab, 2004: 63.
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The other side, it was said that the relationship between Nusantara and Middle East since 17 century, mostly about religion and science. Though, it can not be denied
that political relation also is conducted mainly with Dinasti Utsmani Idem: 16-17. Relationship between muslimin Melayu-Indonesia with Middle East had been linked at
the beginning of Islam. The Muslim sellerstraders who came from Arab, Persia, and India’ continentthat came to Nusantara islands not only for trading but also spreading
out the Islam religion to the citizenssociety Azra, 1994: 17. The prosperity of mosleem kingdom in Nusantara, mainly as the result of international trading, has been
giving opportunity to certain elements in mosleem society Melayu-Indonesia to conducted journey to the center of science and at Middle East. The effort of Dynasti
Utsmani to saved Hajj journey road also made better hajj journey from Nusantara. When economics relationship, politics, social-religion, inter mosleem countries in
Nusantara withMiddle East more increased since 14 and 15 century Azra, 1994: 17. Therefore, there were more students and hajj from the world Melayu-Indonesia who
has opportunity to visit the center of Islamic science all the way long to hajj journey. It is pushed for rising “Nusantara community” which Arabian calledAsh
hābul Jāwiyyīn Our Javanese brothersn, this community stayed at Mekah and Madinah Haramayn.
Their life and experiences were performing very interesting description aboutvariant intelectual-religion between Melayu-Indonesia with Middle East Azra, 1994: 17.
People who stayed at Haramayn asimmigrant and internasional ulemas can be explained here by J.O. Voll called as: 1 little immigrants People who stayed in Arab
because after doing hajj, then they wanted to dedicate at the holy place or ran out of
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money so that they did not go home to Nusantara; 2 grand immigrants People who stayed in Arab and have good intelectual ability, as ulemas for attracting the whole
Islamic world; 3 Ulemasand usual students, he as a drifter to seek science and doing hajj, they met and studied to many teachers, and after that they came back to their own
countries Azra, 1994: 74. At that time intelectual link-religion that very clear was harmonisasi between syariat andtasawuf Azra, 1994: 17.
Though almost can be established that most of ulemasin linked have commitment to Islamic modern, there was no similiarity among them in method and
approach for reaching up the goal. Most of them prefer the peace wayjalan damai and evolusiner; but a small part, the most popular among them was Muhammad bin
Abdul Wahhab at Arabia and Utsman bin Fudi at West Africa, prefer to use radical approach, and conducteg a part of ulemas at last or Nusantara modern movement,
such as: Padri movement at Minangkabau Azra, 1994: 18.Thus, Political Islamic movement model at that time also can be found at Sumatera. Padri war happened on
1821-1837. Abdul Munip stated the different opinion with what had been investigated by
Azyumardi Azra and Van BruinesssenMunip, 2007: 6; Azra, 2000: 143-157, that transmision science from Middle East to Indonesia since many centuries ago through
Ulemas contact, there was other fenomena that transformasionbooks in Arabicfrom Middle East to be translation books to be something interesting to study. According
to Munip the wandering of the translation books from Arabic to Indonesian had
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positiveand negative impacts. The positive impact wasto add providing literaturesthat is easy to acsess by mosleem, but there was also negative impact, mainly: a. Books
that were translated can not be released from time setting, and social condition, cultural, also of Middle East the origin writer’place; b. There was often mistakes and
unaccurate in translating so that the translating book can not transformed the content of the origin book. The impact of all that can be possibled transfer not in lined with
sosio-historical culture, by then it was worried that science transfer from Middle East can be changed to be Arabication. Up to know, there is no legal governmeent
institution that looked over the quality of Arabic translationto IndonesiaMunip: 2007: 6-7. Abdul Munip also throw light on about the current situation, that is appear
the strengthen of fundamentalism spirit ofmosleem’ indicator in Indonesia, for examples: the appearing of social-politicalmovement openly, with perspective and
their own way that rather radical, to scream out to hold religion whole kaaffahand aplicated Islamic syareat formally in this country. This Ideologysimilar with
ideologythat developed at Middle East beforeMunip, 2007: 7-8. M. Syafi’i Anwar in Genealogi Islam Radikal in Indonesdia: movement, thought,
and Democration prospectMubarak:2007,said that “Militant movementsin Indonesia had intellectual rootsat Middle East”. However, for its developing strategyand
struggling, it could not be separated from history context and political life of mosleemin Indonesia”hal. xxxvi.
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Organization that were often mentioned “Gerakan Islam Baru” New Islamic Movement can be traced the origin thought from variant Islamic organizations
movement at Middle East Rahmat, 2002: 72. Then it was said that, the movements that import thought from Middle East were Tarbiyah, Hizbut Tahrir Indonesia,
andSalafy groups including Lasykar Jihad Ahlussunnah wal Jama’ah.Tarbiyah movement thought was much closed toIkhwanul Muslimun IM, even called itself
“ideologis child” IM EygptMesir. Indonesian Hizbut Tahrir is legally as branch of International Hizbut Tahrir that centered at Yordania
2
. And Dakwah Salafy including Lasykar Jihad is collecting of Dakwah Salafy, which had linked with Salafy
movement at Middle East, especially Arab Saudi andMiddle East at general Rahmat: 72. At the beginning, Salafy agenda is seeking otentisity Islamic purifypemurnian
Islam, pen., then that agenda is translated into many concepts: Islamic personalityakhlak Islam, Islamic societymasyarakat Islam, Islamic way of
lifepandangan hidup
Islam, Islamic
countryNegara Islam,
andIslamic leaderKhilafah Islam, those ideas that are lifted up bySalafy Jahroni, 2004: VIII. It
was said that salafy is “ism” that tought Islamic teaching by following Prophet Muhammad Saw. And the buddiessahabat Jahroni, 2004: VI. The root of salafism
can be traced from wahabi’movement that first developed at Hejaz in the end of 19 century Jahroni, 2004: VI.
2
Th e branch from Hizbu t Tahrir is Hizb ul Khilafah HK,t he act ivity movem en t is secret and more m ilit antfrom Hizbur Tah rir. Hk ideology is to bu ild up kh ilafah Islam iyah by jihad m ethod , because
demonst ration methodthat had done by HTI regarded no guid in g in syariah .
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A. Maftuh Abegebrilsaid in “Jihad, G-WOT
3
, dan Humanisme” 2007 that Usamah collegue ”Arab-Afghans” that came from Asia Tenggara almostall through
the recomendation and dispositionof Abdullah Sungkar Indonesia, pen. that has special relationship with Abdurrasul Sayyaf at Pakistan. Mujahidinswho came from
Indonesia in discussing their ideologyat Peshawar Pakistan lifted up ideas DITII Darul Islam Tentara Islam Indonesia Sekarmaji Marijan Kartosuwiryo, that is
popular as the father of Islamic Indonesian country proklamator Negara Islam Indonesia. The relationship betweenAbdullah Sungkar with DITII through Ajengan
Masduki, finally on 1993they divorced ideologily. At Peshawar, Indonesian contingent discussed about Kanun Asasi Undang-
undang Dasar NII that contain of XV chapters and 34 pasal, besidesdiscussed KUHP NII that contain of 10chapters and 27 pasal Abegebril, 2007: xix. All contingent
triedto study and interactideology each other for more sure in stepping the umbrella life of God country“Negara Tuhan”. Present in that meeting were the leaders of
political Islamic movement of the world, from Ikhwanul Muslimun; Jamaa’ah Al- Jihad; Al-Jama’ah Al-Islamiyyahboth from EygptMesir, Maroko, Tunisia, and
Pakistan; Hamas and Hizbut Tahrir from Palestina; At-Takwir wal-HijraorJama’at Muslimin; MILF Moro Islamic Liberation Front Abu Sayyaf from Filipina, and
DITII from Indonesia, etc Abegebril, 2007: xix.
3
G-WOT = Global W ar on Terror.
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Theimmigration history or hijrah Arabian Hadhramaut on 18 century Yaman Selatan to Indonesia suspected as trading motive. Alwi Shihab denied the opinion
history expert Van den Berg that their motiveHadhramaut people came to Indonesia only to find out treasure, Shihab regarded that suspection of Berg including made a
bad name for Arabian Shihab, 2004: 62 Shihab’ Denying has enough reason because since the born of Islam, Arabian can’t be released from conspirationby
outside people who wanted to discredit Islam. In Indonesia, the effort of Dutch’ colonialism for stopping the influence of Islam fromSaudi Arabiais not secret
anymore. For Dutch, Islam is treating for their existention in Indonesia Shihab, 2004: 62-63.
On book of God CountryNegara Tuhan: The Thematic Encylopaedia Abegebril dkk., 2004 stated the view of The Indonesian Moslem Scholars
Community IMS.Com,
that: a
Radicalisminternational linkthat
is calledAlqaidahandAl-Jama’ah Al-Islamiyahwere the result of skripturaslistik
verbalis’ thought from religion texts that is forced to legitimateviolence actionswith jihad spread out teror in the name of God“atas nama Tuhan” andprophet
agenda“agenda Rasul”. Alqaidahhas statementkilling Americans civilian and military any where and any time; b The understanding towards religion texts Islam
literaturely skripturalistik not should adopt like that without considering corelationof historis
asbābun nuzūland social; c based on the research result from Siyasa Research Institute SR-Ins: this book’ publisher is an institution of study and research
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international Islamic Political showed that Al-Jama’ah Al-Islamiyahis international link that unbordered by areaterritorial of a country, this organization had prepared
Nidhom AsasiorUndang-undang Dasar; d The understanding of religion with literalist scripturalisticoften trapped in ideologis space that is subjective, normative,
andclosed; e in social-political area, pemahaman literalis’ understanding towards Alquran and Assunnah texts gave impact to simplication of Islam, as the result will
end to fundamentalism and often to be political’commodity: Islamic-doktrinesoften used for getting or even against a rezim. Abegebril dkk.2004: ix-xiv.
At the beginning of XXI century, there is spirit and motivation mosleem about the faith of Islamic rising up all over the world. Even, there is prediction from a group
of people, that internasional political map will change in the future. Seorang wakil ketua parlemen Russia Michael Buriyev said that somedaythere will be 5 big new
countries, those are: Amerika, Rusia, Cina, Khilafah Islam, and India Al-Wa’ie, 2010: 67. Written byAl-Wa’iethen, that maybe India can be one of the 5 biggest
countries if India can overcomethe problems surround it, those are: Pakistan, Afganistan, Kashmir, and Bangladesh Al-Wa’ie, 2010: 67. The other side, since
1952 at Al-Quds Palestina has established Islamic movement called Hizbut Tahrirby Syeh Taqiyud-din An-Nabhani now centered at Yordania that is sreamed out the
establishing of Khilafah Islamiyah Internasional Islamic government, pen. Azra, 2001: 45-46. It was said by Abdurrahman Wahid, Islamic movement transnational
exspantionin Indonesia is conducted by Partai Keadilan Sejahtera PKS, Hizbu
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Tahrir Indoneia HTI, Majelis Mujahidin Indonesia MMI, and FPI Front Pembela Islam Indoneia The Jakarta Post, 2009: 8. Then, Hassan Hanafi 1989:7, in his
book Al- Ushūliyah al-Islāmiyah said that Islamic fundamentalism is ‘prototipe’ from
Salafiyah movement that is commanded by Ahmad bin Hanbal for the first time and then continued by Ibnu Taimiyah, Ibnul Qayyim, and Jamaludin al-Afghani
1989:7.At the current time, the important role from Islamic fundamentalist is done by Jamaah Islamiyah JI, JI conducted their activities toughly at Asia Tenggara
especially, and international, at general. 3.2. The way toreach up Political Movement Goal
The discussion of Islamic syareat applicationfor managing government and country in Islam, can’t release from guiding that is showed by Nabi Muhammad Saw.
In Madinah charter Shahifah Madinah,in that time Madinah charter asregulation that is used for ummah unity Sukardja, 1995: 44. Piagam Madinah charter was born on
first Hijriah 622-623 M, there was no regulation about inter-countries relationship and no international law in that time. There was often warconflict among the tribes,
and there were a lot of kemusyrikanGod betrayal. At that time the ProphetNabi Muhammad Saw,appeared as pioneer of ummah unity which is pluralis Sukardja,
1995: 41-44. In Sukardja writtendid not touch about the link of Madinah charter with ideologi of political Islamic movement, because only to link with UUD 1945.
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Dekmejian 1995: 58-60 said that Islamic movementcan be grouped to be 4 those are: 1 Pragmatik bertahap Gradualist-Pragmatic, for example: Ikhwanul Muslimin
EygptMesir, Lebanon, Irak, andarea teluk countries, Harakat al-Ittijah al-Islamiat Tunisia, Salafy at Saudi Arabia; 2 Syiah revolusioner revolutionary Shi’ite, for
examples: Hizbullah Lebanon, Hizbud-Da’wah al-Islamiyyah Irak andarea Teluk countries, Al-Islamiyyah fi Shubuh al—Jazirah al-‘Arabiyyahat Arab Saudi; 3 Sunni
revolusioner revolutionary sunni, for examples: Hizbut Tahrir Al-Islami EygptMesir, Ikhwanul Muslimun Suriah; 4 Dakwah pemurnian Islam Messianic-Puritannical,
Jama’at al-Muslimun lit-Takfir Eygpt Mesir, Al-Ikhwan Saudi Arabia. The other side Oliver Roy said that Islamic movement thoughtis confusing on two poles, revolusioner’
pole, mainly society Islamitationthrough country’ authoritypower, and reformis’ pole, social actionand politics mainly that has target to re- society Islamitation masyarakat
from bottom to up, on which to establishcreate Islamic country 1996: 29.Based on Dekmejian’ and Roy’ opinioncan be unite that in establishing Islamic syareat,
mosleems covered the way as: a.
Reformation: a Gradually Dakwah b Pure Islam Dakwah
b. Revolution
Reformis movementand pure Islam internationallyis conducted by Islamic movementAt-Takwir wal Hijrahat EygptMesir and Al-IkhwanatSaudi Arabia
Dekmejian, 1995: 58-59and there are also Islamic movements thais going on in
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Indonesia, Mulkan investigated about pure Islam murni dakwah at villages area, this is written in his dissertation that is published as a book entitled “Islam Murni”Pure
Islam: in farmers’ society Mulkan, 2000: 87-98.Mulkan’ writingespecially throw light on dakwah that is conducted by Muhammadiyah. So that political Islamic
movement only a slightly touched. Revolusioner’ strugglingin Indonesia, had been struggled by DI TII movement
at Sulawesi Selatan, under the leadership of Abdul Qahhar Muzakkar, but this movement had slayed down in 1965 by RI government under the leadership of
A.M. Yusuf Ramly dkk., 2006: 131-136. But the spirit of Qahhar Muzakkar movement never died, at Sulawesi Selatan there was another community that
struggling for the same goal, mainly Islamic syareat establishing under organization of KPPSI Komite Persiapan Pelaksanaan Syariat Islam. This KPPSI is local
movement that is oriented to global Ramly dkk., 2006: 137-138, leade by the son of Qahhar Muzakkar, that is Abdul Azis Qahhar Muzakkar, he was born on December
15, 1964, at Palopo Sulawesi Selatan Ramly dkk., 2006: 20. Based on that had mentioned above can be known that Arabian ulemashad strong influenced towards
the appearing of polical Islamic movement in Indonesia. Cornelis van Dijk also wrote a book completely about the struggling of DITII entitled Rebellion Under the
Banner of Islam The Darul Islam in Indonesia, translated by Grafiti Press entitled Darul Islam:A Rebellion Sebuah Pemberontakan Dijk: 1983.
3.3 Political Islamic Movement in Indonesia, especially at Yogyakarta and Surakarta
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ThisPolitical Islamic movementhas an ideologi thought and movement strategy that is different with others Islamic’ organization. They are regarded follow puritanism,
that has characters militan, radical, skripturalis, konservative, dan eksklusive. Many new organization have variant platform, but generally have similar vision, that is
syariat Islamic syareat for all life aspects, including how to make country Rahmat: 2002.Spektrum of this movement is so wide and complexts, but ideologisly, this group
followed “salafisme radikal” at general, that is oriented to “recreating salaf generation as the period of ProphetNabi Muhammad Saw and his buddiessahabatnya.
Jamhari Jajang
Jahroni’ book2002
Salafy Radikal
movementin Indonesiadiscussed about profile, sosio-historis root of Islamic militant movement in
Indonesia, and prediction about Islamic colored in Indonesia in the future. This is explained fenomena gerakan Islamic movement in frame of ehidupan sosial-politics
life of mosleem society in Indonesia that is for long time known as moderat and tolerant. The writer succeed to mapp four groups of radikal groups in Indonesia, those
are: Front Pembela Islam, Majelis Mujahidin Indonesia, Lasykar Jihad, and Hizbut Tahrir Indonesia.
On Haidar Nashir dissertation entitled Gerakan Islam Syariat Reproduksi Salafiyah Ideologis di Indonesia 2006 said that: Actually Islam is one “Al-Islamu
kullun laa yatajaza”means that, ‘Islam is one and can’t be separeted’.But, the reality, among mosleems showed different and variant exspresion and actualization.In Islamic
recent development, Islamic variant was showed by dynamical and exspresion
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ofIslamiccontemporer isthe faith existence the rising of Islam. Another side, there is new phenomena from the variant of Islam that no appear widely in Indonesia, that is
the application of Islamic syareat formally in the life of country. The struggling to relift up Jakarta Charter for entering in Amandement UUD
1945 on annual meeting MPR in 2000, finlly, fail again. Thi failure caused by there is no supporting fom most members of parlements. A group movement of Islamic
peopleat several districts like: South Sulawesi, West Java, Nangroe Aceh Darussalam NAD, also others districts that have got special Otonomi status for applicating Islamic
syareat in all of life aspects. This movement is wide enough and for several things has resulted Perda District’ regulationPeraturan Daerah and Surat Keputusan Bupati for
applicating Islamic syareat, like in Bulukumba, Cianjur, Tasikmalaya, Gresik, etc. This movement in south Sulawesi until now spread out to other districts, including to
struggle for special Otonomi status like in NAD.KelompokIslamic groupthat is struggling for applicating Islamic syareat toughly and radical are Majelis Mujahidin
Indonesia MMI, Hizbut Tahrir Indonesia HTI, Komite Persiapan Penerapan Syariat Islam Indonesia KPPSI. While from group of Islamic politicalparty is Bulan
Bintang party PBB. Haidar Nashir’ writing to throw light on many variant Fundamentalist movementthat came from salafy ideologis reproduction, so that has not
represented Political Islamic movement in Indonesia, because this movement not special frrom salafy reproduction. And need to add that there are other political Islamic
movements, those are:MTA Majelis Tafsir Alquran, HTI, and JAT that have not
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discussed yet.It was said that MTA is puritan group, and it was also said from fundamentalism Islamic group.
M. Syafi’i Anwarsaid that onPresiden Habibie’ era 1998 dst. many Islamic movement that want to take momentum for struggling Islamic politics, under this
government, politics Islamic movements have good opportunity andit is impossible happened on the era of Presiden Soeharto Anwar,2007: xii-xiii. Ideologi after
Soeharto is Islamic movement with GSM frame Gerakan Salafy Militan. Istilah GSM term is ever used by M. Syafi’i Anwar, in his article entitled “Breaking Teologi
Politicsand Anatomi Militant Salafy Movement at Indonesia Anwar, 2007: xii-xxxvii. Characteristicfrom GSM Laskar Jihad, MMI, FPI, Ikhwanul Muslimin, Hammas,
Jundullah, HTI, etc. are: a To promote Islamic textual civilization; b Loyal toSyariah Minded; c Belive to conspiration theory, that ummah Islam is the victim; d To
develop anti pluralism agenda Anwar,2007: xvii-xx. If RI government fail to build up justice society, demokratis, and prosperous, so
GSM andother similar movements will live and grow rapidly with demanding on syariah’ conducting. The history showed that social unjustice, uncertain politics,
society without law, is weak anddangerous for appearing eksklusifism, fanatism, and religion militant Anwar, 2007: xxxvi.
4. Research findings
